1. Avraham’s Miraculous Victory and Hashem’s Assurance
This week’s Torah and Tea focuses on Parshas Lech Lecha, drawing from the Rebbe’s talks in volume 20, particularly sections 2 and 3. The parsha recounts how Avraham Avinu intervened to save his nephew Lot, who had been captured. Despite being vastly outnumbered—whether with 311 people or just Eliezer, as opinions differ—Avraham achieved a miraculous victory over the kings. Following this event, Hashem appeared to Avram in a vision and told him, “Don’t be afraid, Avram. I will protect you and there is much reward for you.”
Rashi explains that Hashem reassured Avram because he was concerned that perhaps he had already received all his reward through these miracles and acts of kindness from Hashem. Avram worried that nothing remained for him in the future. Hashem responded by promising that his reward was still plentiful.
This raises a perplexing question: Why would Avraham, known as the prototype of serving Hashem out of pure love, be concerned about his reward? The Rambam uses Avraham as the example of one who serves Hashem not for any ulterior motive but purely out of love and recognition of Hashem as Creator. Why then was Avraham suddenly worried about his own reward?
2. The Zohar’s Story: Learning Torah for Reward
The Zohar on this week’s parsha sheds light on this issue by relating a story about Torah study and reward. The Zohar states that one who studies Torah receives long life in this world, as well as honor and wealth; in the world to come, they receive even greater rewards. The story involves Rabbi Abba, who once announced that anyone seeking wealth or long life in the world to come should come study Torah.
A single man named Yossi responded, expressing his desire to study Torah on the condition that he would become wealthy. Rabbi Abba agreed and instructed his students to call him “Yossi, master of wealth and glory.” After some time passed without Yossi becoming wealthy, he confronted Rabbi Abba about the promised wealth. Rabbi Abba realized Yossi was not studying lishma—for its own sake—but rather for personal gain.
Rabbi Abba initially wanted to punish Yossi for this attitude but was stopped by a heavenly voice which said not to punish him because he would become great later on. Eventually, a wealthy man who had never studied Torah sought someone to learn in his merit and offered wealth in exchange. Rabbi Abba arranged for Yossi to study Torah while being supported by this benefactor, who gave him a valuable gold cup.
Over time, Yossi came to appreciate the true value of Torah and regretted having exchanged its merit for material gain. When Rabbi Abba saw Yossi’s sincere remorse and growth, he instructed him to return the gold cup to its donor and instead give charity to orphans and the poor. From then on, Yossi was called “Rabbi Yossi ben Pazi”—Pazi meaning gold—because of this episode.
3. Using Torah as a Means vs. an End
This story raises several questions: If Rabbi Abba publicly promised wealth for Torah study, why was he upset when someone took him up on it? And isn’t it generally taught that even if one learns Torah shelo lishma—not for its own sake—eventually it will lead them to learning lishma? The Rebbe explores these issues further.
The Rebbe distinguishes between two types of reward for mitzvos or Torah study: One is a natural reward granted by Hashem—when someone learns or does mitzvos hoping for Divine payment but not using Torah itself as a tool for personal gain. This is not ideal but still acceptable because ultimately Hashem is rewarding them.
The second level is when someone uses their Torah knowledge directly as a means of livelihood or personal advancement—what Pirkei Avos calls a kardum lachtof bo—an axe with which to chop (i.e., using Torah as a tool). For example, learning only so one can become a teacher or earn money from teaching is considered using Torah instrumentally rather than valuing it intrinsically.
The Rebbe explains that while it is permissible under certain circumstances—such as needing to support one’s family—to accept payment for learning or teaching Torah (as seen today in kollels), it is inappropriate to use Torah solely as a means of becoming wealthy beyond one’s needs or for self-aggrandizement.
4. The True Purpose of Reward in Serving Hashem
The Rebbe clarifies that when Rabbi Abba announced “whoever wants wealth should come learn,” he meant that wealth is a natural result of living according to Torah—not that one should expect direct payment from others or use learning solely as an income source. Just like refraining from Lashon Hara—slander—brings long life naturally, so too does learning Torah bring blessing.
If someone studies only with the intention of receiving material benefit beyond their needs—especially if they are single with few responsibilities—it shows they are not truly interested in connecting with Hashem through learning but are using it selfishly.
The Rebbe notes that sometimes people use their blessings positively: When religious Jews live comfortably and visibly enjoy Divine blessing (a nice home, car), it can inspire others by demonstrating that serving Hashem brings tangible good into one’s life—a public sanctification (Kiddush Hashem). Conversely, if religious people are seen suffering poverty despite their faithfulness, others may be discouraged from following their example.
5. Avraham’s Motivation: Kiddush Hashem Through Blessing
Avraham did not seek reward out of self-interest but wanted his blessings to serve as proof to others that following Hashem leads to good outcomes—a powerful form of Kiddush Hashem. He stood alone against an idolatrous world; if he were poor or unsuccessful despite his faithfulness, people might dismiss his teachings about monotheism and Divine service.
The Chumash itself highlights how all our forefathers married beautiful women—Sarah, Rivka (“good looking”), Rachel and Leah—demonstrating visibly that those who follow Hashem are blessed both spiritually and materially. This visibility helps inspire others toward faithfulness rather than turning them away due to perceived lack or suffering among believers.
Thus Avraham’s concern about losing his reward was not personal anxiety but stemmed from wanting others to see tangible evidence of Divine blessing upon those who serve with love—and thereby draw more people toward loving Hashem themselves.
6. Lech Lecha: Mission Continues Beyond Inspiration
This theme connects with another point from the Rebbe regarding Zayin Mar Cheshvan—the seventh day of Cheshvan—when Jews in Israel begin saying V’sein tal umotor livrocho—“grant dew and rain for blessing.” This date marks when pilgrims returning from Sukkot would have reached home safely before praying for rain.
The transition into Cheshvan signals leaving behind the inspiration-filled holidays (Rosh Hashanah through Sukkot) and entering regular life—the time when Parshas Lech Lecha is read. Many feel spiritual elevation during holidays or visits to Eretz Yisrael or the Beit HaMikdash; however, true spiritual progress begins after these experiences end—when we return home and engage with ordinary life while carrying our inspiration forward.
7. True Shlichut: Serving Hashem in Daily Life
The real test—and opportunity—for lech lecha—“go forth”—is found not only when we feel inspired but especially when we continue our Divine mission amid routine daily activities outside Israel or Jerusalem—in our workplaces and homes around the world.
This is what happened with Avraham: Even before being formally sent by Hashem (“lech lecha”), he served faithfully—but after receiving this commandment he became an official emissary (shaliach). Our own shlichut begins when we leave moments of overt holiness behind yet continue doing what Hashem wants—teaching classes, performing mitzvos—even without fanfare or obvious spiritual excitement.
The challenge is not just going somewhere physically but moving forward spiritually wherever we are—even if it feels mundane or uninspiring at times—and doing so because we are connected with Hashem’s will rather than our own desires alone.
8. Bringing Blessing Into Our Worldly Lives
This ongoing journey means striving always to act l’sheim shamayim—for the sake of Heaven—in everything we do: work, family life, community involvement—all can be infused with purpose if done consciously as part of our mission from Hashem.
This is the deeper message behind Parshas Lech Lecha: True progress happens after inspiration fades; true connection comes when we keep moving forward even without external motivation—trusting that our efforts bring blessing both into our lives and into the world at large.
May we merit success in our individual missions wherever we find ourselves—and may all our efforts hasten the ultimate redemption with Moshiach Tzidkeinu speedily in our days!